precious daughter Ruth said even to her Mother in Law Naomi whither thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God the Lord do so to me and more also if ought but death part thee and me Ruth 1. 16 17. so and much more if more may be would become every Son and Daughter even to ingage themselves and that for term of life to Honour their own Fathers and Mothers both in way of direct Honour by sharing with them in doing and suffering and by being tenderly respective and observant of them and usefull and serviceable to them wherever they become or into what condition soever the Lord may cast them and in a way of reflect Honour by personall and reall owning of their Godly Fathers and Mothers God and people that they shall be theirs And as Ruth fulfilled actually what she so solemnly ingaged that way so should any one Son or daughter much rather be to their own Father and Mother better every way than seven Sons Ruth 4. 15. Joseph also did not onely Honour his Father when he was a youth but continued honouring of his Father to the last so long as he had a Father left to Honour albeit long after he was married and so highly exalted witness that Gen. 46. 29. and 47. 31. and 48. 12. 3. It must be compleat and full not alone outwardly 3. Compleat but inwardly not in some lawfull and good things or way but in all and that in all places and upon all occasions yea every part of them which is capable of giving Honour to Parents must do their part of filiall homage and contribute their share to this common treasury of Honour in generall due to Parents Parents have been Fathers of the Childrens bodies and preparatory and effective instruments of the being of their souls in their bodies so that head tongue eyes cares hand and knee feet and the like bodily parts in their way and likewise the mind in its thoughts the understanding and judgement in its conceptions and apprehensions dictates and esteem the heart and will in its dispositions and affections c. All and each of these must render their proportions of due Honour to the instruments of their being hence that before mentioned of Solomon to his Son Prov. 23. 26. My Son give me thy heart and let thine eyes observe my wayes heart and eyes soul and body must joyn in filiall homage of his Son to him as his Father 4. It must be impartiall without respect to 4. Impartiall them as rich onely or otherwise great in the world or the like for if very poor their Honour from their Children must be never a whit the less if Mary the Mother of Christ be the espoused wife of Joseph a poor Carpenter it is all one to Christ as if she had been a Princes spouse he is subject to them as a child Luk. 2. 51. he went down with them to Nazareth and was subject to them the command of God knoweth no persons distinguisheth not of such a Father or such and such a Mother but chargeth the Child Honour thou thy Father and thy Mother be he or she poor or rich noble or ignoble high or low of meaner parts or of more accomplished abilities comely and personable or deformed and in stature more despicable yea be they of better and sweeter tempers or be they of a more harsh hasty and rigid disposition yet as servants must be subject to their Masters with all fear not onely to the good and gentle but also to the froward 1 Pet. 2. 18. so must Children much rather give Honour to their Parents whether of better or worser tempers 5. It must be in a way of eminency being such 5. In a way of eminency Honour as is next in order to that Honour due to God himself the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to persons or things in a way of good most frequently signifieth to make weighty in honour or glory or to give some eminent and transcendent measure of Honour and Glory hence that phrase 2 Cor. 4. 17. weight of glory Speaking of that surpassing glory of heaven the same Hebrew verb which is used in my Text is sometimes used for magnifying of God Psal 22. 23. Magnifie him all ye seed of Jacob as the Geneva translation well rendereth it or make him great ponderous weighty in glory but by our New translation it is commonly rendered glorisie or make glorious or eminently Honour So Psal 86. 9. they shall glorifie thy name and vers 12. I will glorifie thy name and Psal 50. 23. he glorifies me Levit. 10. 3. I will be glorified So. Ezek. 28. 22. The same verb here made use of to express the Honour of Parents as is to express the glory of God It sheweth evidently that it is no ordinary measure of Honour which Children owe to their Parents the very name and relation of a Father and Mother is a glorious thing and hath glory and excellency in it the word derived from this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text is used to denominate and point out peculiar excellency as Exod. 28. 2. Aarons garment must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for glory or garments of peculiar excellency Gen. 45. 13. shew him all my glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eminency of Honours Authority Respect and the like and the verb it self is made such use of Esay 43. 3 4. thou hast been honourable or glorious as others render it or most eminent in Honour in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 87. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorious things or matters of transcendent and renouned excellency are spoken of thee now the same word used here must needs note peculiar eminency of Honour of Parents to be due from their Children Let us now make application of what hath been spoken The use serveth 1. For Reproof and that 1. Use of Reproof 1. Of Children for dishonour of Parents 1. Of Children for their dishonouring slighting and despising of their Fathers and Mothers It was of old reproved sharply in those of Jerusalem in Ezek. 22. 7. Formerly mentioned In thee they have set light by Father and Mother Solomon brandeth the fool or unregenerate person for this as his vile property Prov. 15. 20. the foolish man despiseth his Mother this is point blanck crosse to the fifth Commandement It is highest injustice not to give even your Parents their due one should think none should cut their Parents short of their right now this Honour is their right and therefore it is highest injustice in any Child to debar them of their right The word in Ezek. 22. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directly opposite to the Hebrew word used in my Text And it signifieth to make lighter or to make abatement of due weight or measure of any thing as say of Honour of credit of commodities or the like
that you are paid in your own Coyn from your own Children 2. By bringing any just blast upon their Children 2. By bringing some blast upon their Children and posterity through some other daring sins against God or man so that even their posterity in Gods just Judgement become every way the worse even in the matter of sin also against the first and second Table thus also God visiteth the iniquity of the Fathers upon the Children unto the third and fourth generation according as is threatned for sins against the second Commandemandement As we see also in that fearfull example of the Jews rejected together with all their posterity and left unto all manner of wickedness against God or man for the Parents rejecting of Christ Rom. 11. 20. 1 Thessal 2. 14 15 16. So God threatneth Esay 14. 20. That the seed of evill doers shall never be renowned and so not honoured so much before God or men as to become true honourers of Parents So Esay 9. 13. 16. That for the peoples stubborn going on in sin threfore he will have no delight in their young men vers 17. The posterity of Cain Cham Ishmael and Esau are dreadfull examples of such a judiciall blast of posterity even in their very morals for the high-handed sins of their Ancestours 3. By neglect of good and pious education of 3. By neglect of pious education children when Parents bring up their Children rudely and profanely carnally and carelesly or to meer world and the like it causeth all kind of disorders in them it corrupteth them in their morals and you may thank your selves if you have unnatural irreverent disobedient or ingratefull Children of them hence in the old world when good education had been long neglected in the very Families which came of Seth who were of the Church Sons of God they also care not for their Parents Authority or Authoritative interests in their disposall in marriage but they took them wives of all that they themselves liked albeit those Wifes were of the Daughters of men of Cains brood outlaries from the Church as in Gen. 6. 1 2. oft occasionally mentioned So in Sodom when good education was neglected see how base the younger sort also were Gen. 19. 4. from the youngest to the eldest they came to have forced those strangers as they took them to be at Lots house and v. 14. Lots grave and godly Counsell to his Sons in Law who had espoused his Daughters It is derided by them Hence in that sad time of the Apostacy of Judah when the good man was perished out of the earth and there was none upright amongst men and so none in comparison that made conscience of that Parentall duty of good education of Children then was the time when as the Son dishonoured the Father and the Daughter riseth up against her Mother as is expressed Mic. 7. comparing v. 2. and 6. together 4. By foolish humouring of their Children in their lusts either in their Pride or voluptuousness 4. By humouring Children in vanity or the like Isaac himself smarted for it for suffering his Son Esau to give himself more to his sport in hunting than any other better Imployment for afterwards Esau slighting his Father and Mothers Authority and peculiar right in the matter of the choice of a Wife for him as for their own Son he without them chooseth himself a Wife yea two wives and that of the a cursed brood of the Hittites which were a grief of mind to Isaac and to Rebeckah Gen. 25. 27. Compared with Gen. 26. 34 35. How many in greater Cities by such foolish humouring of their Children have them prove deboist 5. By discontented harsh and rigid carriages 5. By harshness to them before or at least towards Children When the Apostle had charged Children to honour Parents Eph. 6. 2 3. he addeth And ye Fathers provoke not your Children to wrath namely by your harsh and austere carriages towards them For that will undermine Parents honour of respect from their Children by alienating their hearts more from their Parents and likewise their honour of Reverence hardning their hearts against their Parents threats or blowes so that they will grow more regardless of that displeasure and anger of their Parents which they see so readily so frequently and sometimes in a manner so causelesly to be expressed and likewise their Honour of Obedience and therefore in Col. 3. 20. When Paul had charged Children to obey their Parents vers 21. Fathers saith he provoke not your Children to anger lest they be discouraged or wax heartlesse and hopelesse to do or to set about any thing you require of them so as to give you content and so grow regardlesse whether they do or neglect to do what you command them perceiving that it is all one their Fathers will he froward hasty harsh and rigid towards them when they have many times done their best for them and they can be no worse think they if we do lesser if we do nothing yea if we do contrary to their Command And this will also undermine Parents honour of recompence from their Children which remembring Parents harsh carriages towards them when they were young may have strong temptations to do the lesse for them in their age or decaies when they need their Childrens help But more of this possibly when we come to particulars 6. By discords and uncomfortable breaches 6. By discord betwixt Parents themselves hard speeches cross carriages and discontents betwixt Fathers and Mothers hence Prov. 19. 13. those two are joyned A foolish Son is the calamity of his Father and the contentions of a Wife are a continuall dropping where there are waearing and wasting contentions ever and anon betwixt Wife and Husband there will be also such a foolish Son of such a Husband and Wife who will be a calamity to his Father Such miscarriage betwixt Father and Mother undermineth your Wisdome Gravity and Authority in your Childrens eyes who behold the same and even tempteth them the more to disrespect you and your Authority 7. By suffering Children too much to have 7. By leaving their Children to their own wils their wills and not seasonably and frequently to break them of their own head-strong wills and to cross them in their own wilful desires or designes Pro. 29. 15. A Child left in this sense also to himself to have his own will and lust bringeth his Mother to shame proveth so stubbon and rude that he is very a disgrace to her that bare him who of the two Parents is the most ready and apt to let her Child have its will too much 3. This use reproveth such also who either by 3. Reproofe to all Corrupters of Youth distilling corrupt principles into the younger sort or by any lewd counsells or the like do intentionally or actually withdraw Children from due Honour of their Parents of the former sort are such like as those false teachers among
shall be an ornament to a Sons head and as precious chaines about his neck a badg and pledg of honour in the eyes of his people Prov. 13. 18. He that hearkneth to reproof of a Parent especially shall be honoured Hence God causeth so honourable a Record to be kept in Scripture of the Acts of obedience to Parents in Isaac Jacob Joseph and others Memorable is that Jer. 35. 18 19. Where God chargeth Jeremiah to tell the Rechabites Because you have obeyed the commandement of Jonadab your Father and kept all his precepts and done according to all that he hath commanded you therefore thus saith the Lord the God of Israel Jonadab the Son of Rechab shall not want a man to stand before me for ever namely so long as that state and Church of Judah should stand as they should not he rooted out as Jer 31. 36. There is the like phrase in a like sense so they should be be honourably imployed according to that phrase in a like sense Jer. 33. 17 18. 2. That the Lord sometimes taketh occasion 2. God manifesteth great things to such in such a way to manifest such speciall grace to children whilest in this way of filial obedience as either was not at all or not in that measure shewed to them before Observable is that in Jacob whose journey to Padan Aram is put upon the account of his filial obedience even by his malicious Brother Esau Gen. 28. 7. now as he in his obediential way journyed from Bershebah towards Haran v. 10 11. there he seeth the ladder set upon the earth and the top of it reached to heaven and behold the Angels of God ascending and descending upon it and behold the Lord stood above it and said I am the God of Abraham and the God of Isaac thy Father the land whereon thou liest will I give it to thee and to thy seed v. 12 13. and vers 14. He promiseth to multiply his seed and that in him and his seed all the families of the earth shall be blessed and vers 15. Behold I am with thee saith God and I will keep thee in all places whither thou goest and will bring thee again to this land for I will not leave thee untill I have done that which I have spoken to thee of and vers 16 17. Jacob awoke and said Surely the Lord is in this place and I knew it not this is none other then the house of God this is the gate of heaven Never had Jacob that we finde before this time so glorious a manifestation of the promised Messiah to be God and man in one person as that one Ladder with its top reaching to heaven and its bottome on earth to be as a blessed Medium and Mediator by which God and Man heaven and earth should be joyned together as by a Ladder set on earth yet reaching up to heaven to be he by whom the Angels minister unto us and by whom all graces and spirituall blessings descend upon us and our hearts and spirits our prayers praises and other holy services yea and our whole persons one day ascend up to Heaven Never had Jacob such glorious promises of blessing upon him and his seed before Never was he in such a Corner of Heaven before And who then would not be incouraged to filial obedience and to be found in the way there of wherein others have found more of God and Christ than ever before 3. That Gods speciall presence and blessing 3. Gods special presence and blessing is with such is with you in a way of filial obedience to your parents so in this Scripture mentioned Jacob had Gods gracious promise of his presence with him and preservation of him in all places whither he went and that his seed with him should be blessed 4. Promises made to children with their parents come by that meanes to be fulfilled 4. That it tendeth to the ratification and accomplishment of the promises made to you in your godly parents As to Abrahams children in case of their obedience of his godly commands Gen. 18. 19. I know Abraham that he will command his Children and household after him And they in obedience to his command shall keep the way of the Lord that the Lord may bring upon Abraham even in his children after him that which he hath spoken of him even his promises respecting him and his seed Deut. 32. 46. Set your hearts to all the words which I testifie among you this day which you shall command your children to observe to do all the words of this Law vers 47. For this is not a vain thing for you because it is your life and through this thing you shall prolong your daies in the land which yee go to possess Albeit God had made so many promises of their injoyment of Canaan and many blessings of grace protection peace and the plenty there upon them and their posterity yet the meanes of accomplishment of all must be 1. That parents themselves must set themselves to obey all Gods Commands 2. They must lay their authority upon their Children to require of them also obedience to all Gods Commands 3. The Children in obedience to their parents commands under God they must observe to do all the words of that Law 1 King 2. 1 2 3. David chargeth his Son Solomon saying Keep the charge of the Lord thy God to walk in all his waies c. that by keeping this charge of God as given in charge by me thy Father according to God thou maiest prosper in all thou doest and vers 4. that the Lord may confirm his word which he spake concerning me namely in respect to my Children saying If thy Children take heed to their way to walk before me in truth with all their heart and soul there shall not fail thee said he a man on the throne of Israel 5. That your examples of filial obedience in 5. It will be a meanes of the like obedience in other Children you may be a meanes to work somewhat at least upon other Children yea even upon disobedient ones as Jacobs did upon Esau Gen. 28. 6 7 8. He never considered his disobedient course of matching with Canaanites against his parents minde But when he saw that Isaac his father had blessed Jacob and sent him away to Padan Aram to take him a Wife from thence and not to take a Wife of the Daughters of Canaan and that Jacob obeyed his Father and Mother and was gone to Padan Aram and Esau seeing the Daughters of Canaan pleased not Isaack his father vers 9. Then went Esau to Ishmael and took Mahalath the daughter of Ishmael Abrahams Son to wife Now he thought his matching thus unto the family of Abraham might better please his Father and so did it 6. In that else in a contrary way of dishonour 6. The contrary will expose the very place where they are to Gods curse of parents you will what in you lieth
man is made one of the carachters of a man who though he may have a form of godliness yet he denieth the power of it and from whom Churches should turn away have nothing to do with them if not reject them from them if any such be membors of them 2 Tim. 3. 2. 5. Vnthankfull having a form of godlinesse but denying the power of it from such turn away and if so with ungrateful persons to other men it s much The great evill of it and in it more so with ungratefull children It s noted as a vile part in that ungratefull Butler one upon whom Joseph had such compassion when he was sad of whose dream Joseph had given so good and effectuall an interpretation Gen. 40. 6 7 8 9 10 11 12 13 14 21. that as v. 23. yet did not the chief Butler remember Joseph but forgate him how much viler a thing is this for children not to remember their afflicted parents when they themselves are inlarged The Prophet by way of allusion comparing the Church to a Mother and her members to Children bringeth it as a very monstrous thing Esay 51. 18. There is none to guide her among all the Sons she hath brought forth neither is there any that taketh her by the hand of all that she hath brought up so that it were a very monstrous thing if a naturall Mother having many children should have none to become her guide her staffe and stay in her misery and afflicted estate what is a more cutting killing blow to your parents hearts than to see you their children prove ingratefull to them David made nothing of Shemies cursing him in comparison of Absolom a Son out of his own bowels to rise up against him 2 Sam. 16. 11. your parents groundedly expect it from you their children that surely you would be helpfull to them in their age sickness weakness wants and the like and if hope deferred maketh the heart sick Prov. 13. 12. what doth hope disappointed Oh it wounded Jobs heart when in his affliction it was as Job 19. 14. my kindred saith he failed me and my familiar friends forgat me vers 15. they that dwell in my house and my maidens count me for a stranger I am an Alien in their sight Vers 16. I called my servant and he gave me no answer I intreated him with my mouth vers 17. my breath is strange to my wife though I entreated for the childrens sake of my own body and what a gash would such like ingratitude in his children if they had been living have given unto his troubled spirit it was sad enough to the man to meet with so much trouble and affliction both inwardly and outwardly Psal 88. but that was as the very core in his wounds vers 16. that Lover and friend was put far from him and much more is this ingratitude in children an intollerable grievance to your afflicted parents as it is an abominable wickedness also in the children If he said of other ingratitude Ingratum dixeris omnia dixeris call me unthankfull and call me any thing surely it may be much more verified here he that may justly be termed ungratefull to parents may be termed any thing that hath wickednesse in the notion of it he is one ingratefull to God ingratefull to man he is one that is unnaturall inhumane unfaithfull unmercifull hard-hearted proud covetous destitute of grace of a good conscience of godly wisdome and the knowledge of God of faith and hope in God of love of God and the fear of God each of which might be fully made good against such a one if I should enter that task but it shall suffice to name the same But to come to some particulars to be here reproved Let this abase such of you as have been and 1. It reproveth in speciall 1. Such as are a very grief to parents still are a very heart cut and grief to your parents by your lewd courses and carriages Like Esau and his wives of whom it s said Gen. 26. 35. they were a grief of mind unto Isaac and Rebeckah namely by their vile speeches and carriages and the like hence also that speech of Rebeckah Gen. 27. 46. I am weary of my life because of the daughters of Heth. Hence Prov. 10. 1. a foolish or ungratious Son saith Solomon is the heaviness of his Mother and Prov. 17. 25. A foolish or ungracious Son is a grief to his Father and bitterness to her The evill and vileness of this that bare him but as Moses said to those ungratefull Children of God of old Deut. 32. 6. So may I by way of allusion say to all such Children of men do you thus requite your parents O foolish Children and unwise you should be the joy of your parents and such as make their hearts glad Pro. 23. 25. And do you make them sad you should be as Vine branches Psal 128. 3. yeelding sweet cheering clusters of grapes and are your grapes as it is said of them Deut. 32. 32. grapes of gall and are your clusters bitter or as v. 33. Is your wine the poyson of Dragons and the cruell venim of Aspes manifestly indangering the very lives of your parents have your parents wept so oft for you when you were sick or in pain or any way ill at ease or in any supposed danger of limb or life and is this your requitall to draw yet more tears from their eyes and sighes from their grieved oppressed hearts by your miscarriages have they joyed so oft so much in your birth in your growth in your education expecting that you would have been Abshaloms your Fathers peace Cains your parents portions and are you rather Benonies your Mother and Fathers sorrows have not your parents enough otherwise to grieve them in respect of their many inward ayles and wants in respect of many temptations heart burthens in respect of outward cumbers and crosses persecutions reproaches c but must you be adding to their afflictions if God took that so ill from the heathen that when he was but a little displeased with his people they helped forward the affliction Zeph. 1. 15. will he not be sore displeased as he saith here with you who thus help forward your Parents afflictions Have your parents given marrow to your bones and will you thus dry up their bones Prov. 17. 22. A broken Spirit dryeth the bones they gave you breath and will you by such grief break their wind as I may say bring them to that pass as they cannot stir up staires or down as we say but they have almost lost their breath make them go up and down panting and blowing for want of breath scarce able to speak a few words to God or men but they must make pawses ever and anon to recover breath they are so spent Prov. 15. 13. by sorrow of heart the spirit is broken that is as Junius noteth upon that place Veluti Anhelus suspiriosus efficitur
and due meditation upon it but you their Children at least some of you hardly ever look into the Bible the great things of Gods Law there written are as a strange thing to you Hos 8. 12. If with much ado you drop in into an Assembly where the word is taught there you fit as careless high-way-side hearers mind not what is said lay not up what you hear mind most such young men and womens garbs and gestures c. And as for any serious meditation upon the word you are strangers wholly to it your godly Parents were exercised in godly conference but you in frothy discourses as soon as ever you are out of the Assembly and when ever you meet with other companions like your selves God is never in your mouths unless in way of profaning some way of his blessed name Your Parents were wont to be much in Prayer not alone in publick in the Assembly or in private in the Family but in secret by themselves alone in their closets but you their Children make no conscience of Prayer God seldom or never heareth of you by your selves alone in a corner bemoaning your selves or earnestly desiring that he would turn your hearts unto him and to his wayes how conscionable were your Parents of Sanctifying the Sabbath of which you make none you care not if you may do it unseen of others how vainly or profanely you mispend that sacred time how conscionable were your Parents of what they spake at any time and of their thoughts if possible not to yeeld to a vain and carnall thought but to suppress it but you regard neither what you think nor speak you let your minds drive and rove after all manner of vanity and folly and your lips even powr out foolishness how observant were your good Parents what company they came into or were familiar with that they were godly or hopefull persons but no company commeth amiss to you unless they be now and then a godly person who rather putteth you into your dumps How tender were your good Parents of their dealings with men to discharge a good conscience therein of their very outward garb what they ware and in what fashion and the like but you their Children regard not what you do nor how you deal with others nor what you wear nor of what Fashion so the newest As it was said of those degenerate ones Deut. 32. 17. They sacrificed to devils not to God to new Gods whom their Fathers feared not so it may be said of you you give up your selves to walk after the sight of your own eyes and after the desire of your own hearts Eccles 11. 9 You give up your selves to serve your own vain imaginations and lusts of the flesh of the eye and of the pride of life which your Fathers subjected not themselves unto if one should ask many such Children of godly Ancestors did ever your good Father or Grand-father wear such ruffianly hair upon their heads did they ever transform themselves like Nebuchadnezzar Dan. 4. 3â— into the manner of beasts to be so careless of their seasonable and suitable cutting their hair as you do that as it s said of him your hairs are grown like Fagles Feathers which yet are not so long as womens hair nor indeed according to the ordinary causes in nature can mans hair ever be so long as womens who are naturally of a moyster temper and if that were all in 1 Cor. 11. It s a shame to a man even by natures law and light to have long hair that is say our Ruffianly haired men to have it as long as women but that need not to be forbidden by Paul or any other for nature forbiddeth that among the number of things not in ordinary causes usuall or possible but this by way of digression or did your godly Parents frisk from one new fangled fashion to another as you do surely no or did they ever give you examples of such loosness prodigality scurrility and the like lewdness which you practise assuredly no nay if your godly Ancestors and Parents were now existing upon the earth would they now know you their posterity theirs Sons their Daughters surely no You are so strangely Metamorphozed from any likeness to your good Parents or Ancestors It may be confessed as it was of their Ancestors Esai 63. 16. Abraham is ignorant of us and Israel acknowledgeth us not as some would have it expounded we are so degenerate that if Abraham or Israel were now alive again they would not know or own us to be their posterity John 8. 39 40. Yea do not too many of you now a dayes degenerate whil'st your good Parents are with you Praying and weeping many a time over you and for you before God and giving many a pull at you before Gods throne if it might be to rescue you from the bottomless pit into which they fear you are hasting and many a time with tears sometimes the Father sometimes the Mother in holywise adjuring and sometimes meekly and lovingly intreating and beseeching such or such a Son or Daughter Ah dear Son dear Daughter that you would once at length look out seriously after the salvation of your souls after God after Christ that you would but once set upon the blessed work of Faith Repentance and Gospel-obedience will you not leave these and these vain courses and customs fashions and companions will you not be more conformable to Gods holy Rules when shall it once be and truly if the arising generation now a daies too many of them begin to grow so rude and graceless and so far to degenerate whil'st godly Parents Masters Tutors Kind red Magistrates and Ministers are with them Alas what will they do when they are gone as Moses once said to that degeneration race of Abraham Isaac and Jacob Deut. 31. 27. Behold while I am yet alive with you this day you have been Rebellious against the Lord and how much more after my Death so we may too justly fear concerning too many of this arising Generating of Christians that if whil'st we are with them they so fast decline and degenerate they will much more do it after we are gone Alas what wrack did those seven famous Asian Churches soon suffer in their degenerate posterity and Ah! that we had not too much cause to fear as much of ours If it were the case onely of a few of the younger generation of the very Churches that they onely were degenerated it were the less to be feared But when degenerating from godly Parents and Ancestors Paths and Principles waxeth so common and even Epidemicall in Protestant Churches here and elsewhere under so much light and help to the Contrary who can but fear the worst yea when Children grow so bold if not impudent in their impieties and iniquities as not secretly but openly not in any way of blushing but even in a shameless way to be casting off the yoak of Jesus Christ who would not
matter be good and right As if he were very sollicitous of Right twixt man and man but withall telleth them there is none deputed by the King to hear thee Now he beginneth closely to scatter seeds of prejudice and discontent in the subjects against the present government set over them then vers 4. wisheth in their hearing Oh that I were Judge in the Land that every man which hath any sute or cause might come to me and I would do him Justice now he speaketh a good word for himself to be thought of and put in some chief place in the state and vers 5. every subject that cometh near him must have his hand he must take him he must imbrace him and kiss him and no wonder that now he hath as v. 6. even stollen away the hearts of the men of Israel Oh thinketh every one what a worthy and hopefull Prince is this how sollicitous that every man do right and have right done him how marvellous kind and condescending to the meanest subject he would surely make us in time a very good King c. Now Absolom hath plaid his game well thus far it remaineth onely that Absolom in pretence at least give his Father the Honour of going by his leave to Hebron a place fittest to hatch the Treason against his Father which he hath been all that while brooding and where that fire may flame out best which he hath been kindling this leave is easily gained from his Father vers 7 8 9. he hath 200 men to attend him to Hebron and when thither come Achitophel is sent for the conspiracy is ripened and numbers of Associates daily increase and good David soon perceiveth his mistake in his Sons pretended submission and obeisance Yea but the fifth Commandment would cut off all such Attractives to selfish Honour of Parents and therefore saith Honour thy Father and thy Mother namely poor or rich high or low as well I that hath nothing to give and leave thee as that hath never so much hence when Christ would shew upon what as upon their bottome and basis all the commands of God either respecting God or men do hang and depend he saith Matth. 22. 37 38. Thou shalt love the Lord thy God with all tby heart this is the first and great Commandement and vers 39. the second is like to this Thou shalt love thy neighbour as thy self and vers 40. On these two Commandements hang all the Law and the Prophets those are the two wel-springs of all obedience to the Law and word of God and therefore all the particulars are reducible to those two heads if the Honour of respect reverence or obedience which we give to God be not from love to our selves or to our own ends but to himself then it is honouring of God indeed so if our honour which we give to our Parents be not from love to our selves but it is from intire love to them that we shew forth such respect or reverence or obedience or thankfulness to them now it is Honour of Parents indeed Again as it must not be Honour of Parents from self-love as opposed to intire love of Parents so it must not be from self-love as opposed to love of God the love of whom especially should put Children upon Honouring the Image of his Father-hood in their Parents hence in that Levit. 19. 3. Ye shall fear every man his Mother and Father why so I am the Lord thy God and so thy Father in Covenant and Covenant-mercies and priviledges a Father of mercies promised and offered to them c. therefore out of love to me Honour every one of you his Parents And as Childrens honour of Parents must not be selfish in reference to love of self-profit and preferment or the like so neither in reference to love of self-ease or meer immunity from punishments or corrections in any contrary way of dishonour whether from Parents privately or the civil Magistrate publickly if Childrens Honour of reverence and obedience which they outwardly hold forth should be extracted chiefly from the force of Parents austere carriage or threats or blows or the dread of the correction from civill Authority or the like it is a slavish and not a filiall Honouring of them when Paul would express in a word that Timothy served with him in the Gospel neither formally nor feignedly nor selfishly nor slavishly nor forcedly but freely sincerely and regularly he expresseth it thus Phil. 2. 22. As the Son with the Father he hath served with me in the Gospel the Honour then of a Son to the Father is or should be neither feigned formall selfish nor slavish 2 In an affirmative way we say the Honour Honour of Parents must be 1. Cordiall of Parents 1. It must be cordiall not alone God as a Father must have each of his Childrens hearts in all the Honour they give him as his Sons and Daughters but Solomon as a Father may groundedly say as Prov. 23. 26. My Son give me thy heart namely as that which must crown all the Honour which thou my Son must give me as thy Father thus Timothy serveth with Paul in the Gospel as with his Father by grace as an ingenious Son with his Father at any other work namely with all his heart Phil. 2. 22. 2. It must be constant as long as the relation 2. Constant holdeth firm twixt Parent and Child which is as long as they Coexist in this world and till one of the Relates are taken away by death Parents from Children or Children from Parents they must obey this morall precept which bindeth semper ad semper alwaies and to all times Honour thy Father and Mother hath no prefixed time set to it It is not Honour thy Father and Mother whil'st a little one whil'st a youth whil'st so or so old whil'st in a single condition or with the like limitations no but it is without restraint and limitation to ages sexes conditions places relations callings imployments it is for term of life and that to which each one Male or Female younger or elder married or unmarried learned or unlearned godly or ungodly high or low Prince or Peasant rich or poor is bound unto hence also that Prov. 23. 22. despise not thy Mother when she is old when she was young yea when she was middle aged or the like thou prisedst and respectedst and didst reverence and obey her do it as well when she is old hold on doing of it to the last Age may wear and waste a Mothers beauty strength parts senses limbs estate c. but her relation of a Mother is as the Sun when he goeth forth in his might for the ever of this life that is alwayes in its meridian and knoweth no evening the person may be gray-headed but her Motherly relation is ever in its flourish It may be Autumn yea Winter with the woman but with the Mother as a Mother it is alwayes Spring Look as that
Fathers curse light especially upon his posterity by Canaan than Sem himself is exempted from his Father Noahs blessing though he were also blessed in his posterity especially by his Son Eber and so Terah Abraham Isaac and Jacob. Yea this sin putteth you under the dint of the imprecation of the Church and Saints of God Deut. 17. 16. Cursed be he that setteth light by his Father or his Mother and all the people shall say Amen Ah miserable case of such as you are who are by Gods command to be cursed by all the people of God! 3. It brings the exclusion of you and of your 3. It brings exclusion from Gods Church posterity from the Church of God and the priviledges thereof Cham a dishonour of his Father is in that respect as an outlary and God will not have his Church to have any near civill much less Sacred and Church-Communion with his posterity by Canaan Deut. 7. Cain who flung off his Fathers Counsels commands rebukes and watch and went from his Fathers house like a very vagrand Gen. 4. 16. His posterity are in opposition to those of the Church stiled the sons and daughters of men not of God Ishmael who regarded not his Father Abrahams displeasure witness his mocking at his dearly beloved Son Isaac he and his are cast out and aftewards left out as outlaries from the Church of Abraham Esau likewise who honoured not his Parents witness his cross matching against their minds he and the Edomites which came from him are excluded Church priviledges The Moabites and Ammonites of Lots daughters who so vilely dishonoured their Father Lot were also by Gods command excluded Gods congregation for many generations 4. It bringeth commonly with it the vilest 4. It brings vilest outward conditions outward conditions either for reproach under which such Children by Gods just hand do lie Shame is the portion of such who resuse instruction especially of Parents Prov. 13. 18. Or for poverty poverty and shame shall be to him that refuseth instruction ibid. Like as to him in the Parable Luke 15. Who was brought to less than a morsell of bread to husks and draff Or for extreamest and basest servitude like that prodigall scornfull Son that would have been glad of the meanest hired servants place with that Citizen Luke 15. 15. And is set about as mean imployment to feed his swine and as for his food he must either eat with the swine or fast and sterve vers 16 17. Thus Cham in his posterity by Canaan the beginner in that vile act of dishonour to Noah he is destinated to become the vilest of servants or a servant of servants Gen. 9. 2â— Prov. 17. 2. a wise servant shall have rule over a Son that causeth shame A Son that any way dishonoureth or reproacheth his Parents shall be put under the rule of a servant made a servant of a servant Or finally this bringeth vilest conditions in respect of hasty and vilest deaths and ends following the same as was hinted before from Prov. 30. 17. and as is manifest in Absoloms end 2 Sam. 18. 2. This use serveth for reproof of Parents who 2. Reproof of Parents undermining this Honour of theirs 1. By bad examples of theirs any way undermine this Honour in generall which is due to them from their Children And that 1. By giving them bad examples of dishonour to their own Parents So did Cain to his posterity and thence also was it that they were so bad every way both to God-ward and likewise to man-ward their measure of sin was full Gen. 6. 5. And so the flood swept that whole generation away yea the posterity of Seth did the like at that time witness their taking wives of all that they themselves liked not Honouring their Parents with their proper right namely to choose wives for their Sons when fit to be disposed in marriage Gen. 6. 1 2. And no wonder that their Children begotten in that 120. years space of Gods patience vers 3. they prove no better than those their Parents for a little before the very entrance of Noah into the Ark Noah onely is seen righteous of all that generation Gen. 7. 1. and all the rest of the generation Fathers and Children perished Cham the Grand-father and Canaan the Father of the cursed race of the Canaanites were both derisive spectators and informers of old Noahs nakedness and thence also the Canaanites their cursed posterity they became in after times so notorious and shameless in that very way and sin of dishonour of Parents for hence is it that Levit. 20. 9. When God had forbidden Cursing of Father and Mother and vers 11. The uncovering of a mans own Fathers wifes nakedness or that of a mans own Mothers Sisters nakedness vers 9. vers 23. He chargeth the Jewes not to walk in the manners of the Nations which he casteth out before them namely the Canaanites for they committed all these things namely which were mentioned from vers 9. to 22. Amongst which were those Acts of highest dishonour to Parents ' even now instanced in for which the Lord abhorred and rejected the Canaanites The like might be said of the posterity of Ishmael Esau like Parents for exemplary dishonour to Parents like Children and posterity or rather each posterity successively worse that way than their Fathers As it was in Jobs case that Father or chief ruler sometimes of the people he was had in derision of some younger men Job 30. 1. And no wonder for vers 8. he saith they were Children of fooles and of base men who were more vile than the earth their Parents therefore being as vile in their manners as in their outward estates no wonder that their Children had their civill Father in derision So if Parents are vile towards their own naturall Fathers and Mothers their Children commonly prove as bad that way also as themselves And it were good for Parents when to their grief they see their Children are ready to curse or slight or any way dishonour them to consider whether they themselves have done as much to their Parents and so beside the evill example which they possibly set before their very children that way they have thereby provoked God to mete out to them by their children according to that measure of dishonour that their Parents had from them According to that word of Christ Luke 6. 37 38. With the same measure that yee mete withall it shall be measured to you again And like as Solomon telleth Masters when they hear that their servants dishonour or curse them that oftentimes their own hearts know that themselves likewise have cursed others even that were their Masters also Eccles 7. 21. And so they might the less wonder at such hard measures from their servants the like might be said to Parents in cases of their dishonour from their Children that if your hearts know that you have been faulty that way towards your Parents it is no wonder
sollicitous to hold up their Aged and miscarrying Father Noahs Honour yea though tempted by their brother Chams derisive tale about their Father to have disrespected him yet see their conscientious care of maintaining their respect and reverence to their Father in avoyding any occasion as sight of his nakedness which might have drawn on contempt of him in them Gen. 9. 22. And Ham the Father of Canaan saw his Fathers nakedness and told his two brethren without vers 23. And Shem and Japhet took a garment and laid it upon their shoulders and went backwards and covered the nakedness of their Father and their faces were backward and they saw not their Fathers nakedness 3. When good Children do even thirst after 3. If Children thirst after Parents souls welfare their carnall Parents souls welfare and peace above others and are ever and anon contriving which way to help on that also Thus did Abraham what in him lay to help out his Idolatrous Father Terah from his course and way as might be shewed by comparing Acts 7. 3 4. with Gen. 11. end and 12. 1. and John 24. 2 3. 4. When they are as willing and joyfull to Honour 4. If as willing to Honour them as to be Honoured or rewarded by others Parents all the just wayes of Honour of them as they are to partake of any benefit of their parentall respects or bounty as they are to have it be well with them here or hereafter as they are to live long upon the earth or as they are to have the like due honor put upon them by children which they already have or may come to have themselvs 5. When they do not so soon forget their Parents after they are dead and gone Sarah was 90. years old when she bare Isaac Gen. 17. 17. And lived 37. years after For she died when she was 127. years old Gen. 23. 1. then Isaac was 37. years old he was 40. years old when he maried Rebeckah Gen. 25. 20. Which was three years after his Mothers death and when he married or took Rebeckah to wife then it was that Isaac was comforted after his Mothers death Gen. 24. 67. For three years space then this pious Son was ever and anon mourning in thoughts of his good Mothers death and God made this his sweet companion Rebeckah a speciall comfort to him against that trouble about his Mothers death A third use is of exhortation and that to Parents 3. Use Of exhortation 1. To Parents to further this their due Honour 1. By preventing their being either corrupted or dismayed in matters of Religion to indeavour what in you lieth to help forward your Children in their Conscionable performance of this their duty of Honour of Parents and for this end 1. Take very speciall care to prevent whatsoever either may corrupt them or any wayes discourage them in the matter of the Honour of God himself or of his word For if they grosly fail in the matter of the Honour of God of his word they will as grosly fail in the matter of Honour of Parents As we see in Elies Sons who were vilely corrupt in the matters of Religion as those of common honesty 1 Sam. 2. 12 13 14 15 16 17 22. and vers 25. they were as vile transgressours against the fifth Commandement requiring Honour to Parents they hearkened not to the voice of their Father Imitable therefore is that care of the Godly Fathers of the two Tribes and half to remove occasions of discouraging their Children from the fear or worship of God Josh 22. 25 26 27 28. And if we have not rather done it built this Altar of witness saying in time to come your children say they to the Fathers of the ten Tribes there met may say to our Children what have you to do with the God of Israel ye have no part in the Lord so shall your Children make our Children cease or be discouraged and Apostatise from fearing or worshiping the Lord. Oh! that Christian Parents would the rather keep out Anabaptistical principles and doctrines as from their own hearts so as much as may be from the eares and minds of their Children lest being told thereby that they have nothing to do with the God of Israel and they have no part in the Lord they are made thereby to cease or be discouraged from the fear or worship of the Lord but that by the way 2. Redress what in you lyeth if you did not 2. By redressing disorders in them one towards another prevent disorderly carriages of your Children towards one another for if they are inured to carry it badly one toward another they will also carry it dishonourably towards Parents Gen. 37. 23 24. Jacobs Sons who before their conversion carried it so unworthily towards Joseph they carried it as malepertly towards their Father Gen. 34. When vers 30. their sorrowfull Father had expressed his fears of the ruine of him and of his house which might be occasioned by his Sons Murther of the Shechemites they saucily answer vers 31. Should he deal with our Sister as with an Harlot Absolom that will carry it so cruelly and perfidiously towards his brother Amnon 2 Sam. 13. 28 29. He proved as very a perfidious and cruel wretch towards his own Father not many years after Cap. 15. Rebeckah's care therefore was imitable to prevent or remove the continuall discords and jarrs and mischiefs which might arise from that heart-grudge between Esau and Jacob which because she could not heal she sends away Jacob from Esaus company Gen. 27. 42 43 44 45. 3. Labour to be fearers and honourers of God your selves as an heavenly Father and then you 3. By being fearers of God themselves have the advantages of the promises of God that your Children shall be blessed also and consequently furnished with this spirituall blessing a spirit of Honour of Parents Psal 112. 2. The generation of the upright shall be blessed that they shall be a comfort to you as Vine-branches issuing from the wombs of your wives yielding in time grapes of Consolation to Parents in the wayes of due honour to God or Parents c. Psal 128. 1. Blessed is every one that feareth God c. And vers 2. happy shalt thou be and it shall be well with thee And vers 3. Thy wife shall be as a fruitfull Vine by the sides of thine house thy Children as Olive-plants round about thy Table which is not barely a promise that their wives shall have Children or many Children as if that made them so peculiarly happy as is promised they should be for ungodly persons are full of Children Ps 17. 14. They send forth their Children like a flock Job 21. 11. No but it s a promise of making the fearer of God happy in the qualification of his Children that they shall be such as shall yield wine of consolation to them in what they shall be to God and to their Parents and to
hath spoken so bad of me Plutarch surely he knoweth cause enough to do so else he would not have done it an imitable example of an heathen but ingenious Child to his Father 5. Improve choycer seasons of getting good 5. Improve seasons of soul-good that you may come to be true Honourers of God and then no doubt but you will be Honourers of Parents make God only to be your God first worship him aright and sanctifie his name c. and then you will Honour Father and Mother Levit. â—9 2. Be ye holy saith God as I am holy and then vers 3. chargeth fear yea every man his Father and his Mother be pious to God-wards and you will be pious towards Parents the fear of God is the beginning of such wisdome also Prov. 10. 5. As he that sleepeth in harvest the season of reaping good soul-good also is a Son that causeth shame to Parents also so by rule of opposition he that gathereth in summer is a wise Son or one that will cause Honour to Parents as well as himself or others 6. Set often before your eyes studdy much and 6. Eye good examples this way make utmost improvement of choycer Scripture examples of persons eminen t for honor of parents as that of Shem Abraham Isaack Jacob Joseph yea Jesse himself Luke 2. 51. 7. Inure your selves betimes to Honour Fathers and Mothers without Authority as Aged persons 7. Honour aged persons Levit. 19. 32. Honour the face of the Old man Teleuchus being asked why at Sparte the younger Plut arch sort use to rise up before the aged answered that by giving Honour to others they might learn to Honour their own Parents CHAP. III. Of Honour in speciall due to Parents and that in a direct way and therein of Honour of respect and love due to Parents HAving spoken of Honour in generall required by the 5. Commandement from Children to Parents we come now to speak of Honour in speciall due to them first of that which is in a direct way and therein according to the Method propounded in the first Chapter 1. Of Honour of respect and love due to Parents that Honour is so taken in Scripture we there gave Scripture instances That honour of respect to Parents is due proved and need not now repeat them we may then note as a branch of the general point That Children are bound to Honour their Parents with the Honour of choycest respect and love Honour thy Father and Mother saith Exod. 20. 12. But having them in choycest respect and love is Honouring of them say other Scriptures therfore Children must most highly respect and love their Parents For our better handling of this branch of Honour let us only shew wherein this commanded respect and love to Parents doth consist or what is required of Children in this that they are required so highly to respect and love their Parents and then afterwards apply it by way of use To the former we answer that Children 1. They are to be delighted greatly in their This respect consisteth 1. In delighting Parents Fathers presence to be much affected with the very sight of a Father or Mother See how Joseph plotteth to have his Father near him when he could not be so near his Father Gen. 45. 10. Thou shalt be near to me c. And when he commeth to the sight of his Father after some years inforced absence of his from his Father he 's even overjoy'd as we say to see him He is as one transported for he falleth on his Fathers neck having first humbly presented himself to him Gen. 46. 29. And he wept for very extasie of joy on his neck a good while his heart was so overcome with strength of affections that for a good space he can silently weep but not utter a word that we read of till afterwards till his good old Father first brake that deep silence vers 30. and then Joseph also speaketh vers 31. As Children are to their Parents the desire of their eyes and that whereupon they set their minds their Sons and their Daughters Ezek. 24. 25. So should Parents be to Children Jacob had enough if his Son Joseph be alive and well he is content to die if God so pleased Gen. 46. 30. Let the sight of absent long absent Parents be to Children even as dear and precious and delighting as their very lives if not more as it is in that precedentall love and respect of the genuine Children of the Father of Spirits Oh the sight of his face the injoyment of his presence especially after some space of the want of his blessed presence what is it not to such Childrens hearts Such for the nature at least of our respect and love should be Childrens love to their Parents 2. They are not forward to part with 2. Backwardnesse to paâ—â— wâ—â—h them their Parents but as urged in a sort forced by any speciall call or providence of God and if sometimes called to be absent from them for a time yet to be longing in a moderate and regular way after their Company againe Both these paticulars are clear in instances the former in Ruth when her Sister Orpha left her Mother with tears in her eyes Ruth 1. 14. And they lift up their voice and wept again and Orpha kissed her Mother in Law but Ruth clave to her yea when urged by Naomi to return after her Sister-in-Law vers 15. Yet saith she vers 19. Intreat me not to leave thee for whither thou goest I will go and where thou lodged I will lodge She will share with her in wealth and woe and nothing but death shall part them vers 17. 2 King 19. 20. Elisha must needs go and kiss his Father and Mother and then he will foolow Elijah God will have the poore captive Woman when her Master liketh her for his Wife yet to bewaile her Father and Mother for a Moneth Deut. 21. 13. Such loathness God will have Children to express to part with dear Parents as Parents are wonderous loath to part with their Children living or dying unless urged by Gods Call like good old Jacob first Gen. 42. 38. My Son saith he of Benjamin shall not go down with you for his Brother is dead and he is left alone if mischief befall him by the way ye go then shall ye bring down my gray haires with sorrow to the grave and Cap. 43. 22 c. And their Father Israel said if it must needs be so then do this c. So should Children not part with their Parents till they must needs till God some way calleth them from them as the genuine Children of God such is their love to him that it is as death to part with him though but for a time Oh if it might be their Fathers pleasure they would never be from him nor have him from them So in the nature of our love to Parents should it be expressed
and no difference twixt parent and child yea too many there are who carry it proudly disdainfully and scornfully towards parents and it s well if their very parents escape their flouts but what the end of such graceless children will be we have shewed from Prov. 30. 17. Again how are many children ready to chop it with their parents and as we say to chop logick with them it may be so daring are they as to bid their very parents hold their tongue as some profaner ones have done or how ever if not going so high yet giving to parents very cross curt and curst answers As Jacobs sons did sometimes to him Gen. 34. 31. should he deal with our sister as with an Harlot like the elder son in the Parable who even chideth and checketh his Father for entertaining his younger brother better then him Luke 15. 29. Again how frowardly and discontentedly do many children carry it to their Parents no diet no clothing no lodging and the like which parents can provide for them will content them but as if parents were beholding to them or that they had wronged their children and must seek to please them if they knew how Like the Elder son in the Parable which findeth fault with his usage by his Father as so much below his serviceableness to him And are there not too many children who are ready to mutter and grumble at their parents counsels commands just threats rebukes or corrections yea will not some plainly contest and contend with their parents as Rebecka's daughters-in-Law who by such like unreverent carriages made her even weary of her life Gen. 26. 35. with 27. 46. they were a grief of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the septnagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as did contend or were contentious or rebellious how little also do too many children dread their parents commands counsels prohibitions reproofs or corrections how little do they fear the loss of their favour or blessing or the incurring of their just displeasure or curse how little care they whether they be contented and comforted in them and in what they say or do or otherwise be troubled and discouraged and in all how shameless are they but all such as you are do proclame to all the world that there is no fear of God before your eyes as it is evident in Cain Hophni and Phinebas and other such graceless children whose just doome will be to be as Cain and as is threatned to graceless persons that they shall be in fear where no fear or cause of fear is Psal 53. 5. shall flee when none pursueth them Prov. 28. 1. and for the want of this due fear of parents if you repent not eternall dread and horrour will be your portion in another world 2. It serveth to reprove parents who any way 2. Of Parents undermining this their Honour 1. By contemptible carriages undermine this filial awe and Reverence which your children owe unto you and that 1. By carrying it any way contemptibly and unbeseeming your selves in your childrens sight as did Noah first by being drunk and then by uncovering his nakedness within view of others this gave occasion to Chams unreverent speeches of him unto his brethren Gen. 9. 21 22 23. C ham saw the nakedness of his Father in his tent and went and told his brethren without when parents are frothy slighty foolish or any way ridiculous in their gestures speeches or actions before their children this breedeth or feedeth contempt and irreverence in their children Look as the very conceit of unseemly behaviour in David that Father of the state made Michol despise him her heart and speak unreverently of him with her lips 2 Sam. 6. 16 20 21. How glorious saith she scoffingly was the King of Israel to day who uncovered himself to day in the eyes of the hand-maids of his servants as one of the vain fellows shamelessely uncovereth himself the like will any reall discovery of morall or spirituall nakedness before the Family become an occasion to children and servants to despise the Father of the Family 2. By being too fond of your children or too familiar 2. By overmuch fondness and familiarity with them at sometimes at least not keeping constantly your due distance such fondness and familiarity breeds and causeth contempt irreverence in children Good Abraham was somewhat too fond of Ishmael as appeareth by his overlooking the promise of Isaac and going on to urge God that Ishmael might live in his sight Isaac was too fond of Esau when he loved him so for his venison Gen. 25. 28. David was too fond of his Absolom that when he was justly banished for his wilfull fratricide and deserved death rather for it yet Davids soul longed or was in a wasting plight as it is in the Hebrew to go forth unto Absolom 2 Sam. 13. 39. but what unreverent children all these proved to their Parents their stories shew 3. By complying too much with any vain motions 3. By sinfull compliance with children of your children this was a sin in the Mother of James and John who had so ambitious a motion to make to Christ Mark 10. 35. that she would move it for them Matth. 20. 20 21. she commeth desiring that her two Sons may sit one at his right hand the other at his left hand in his kingdome David would never cross Adonijah in his desires or doings he never displeased him at any time in saying why hast thou done so 1 Kings 1. 6 but Adonijah careth not to cross his Father in his mind of one to succeed him in his throne even Solomon and yet Adonijah knew well enough it had been publickly and sufficiently declared formerly as in 1 Chron. 23. 1. and 28. 5. yet 1 Kings 1. 5. he exalteth himself and saith I will be King and vers 7. he conferreth with Joab and Abiathar about it for their help therein 4. By reproachfull and reviling speeches to 4. By rayling upon children your children in rashness of anger and fury or by any other uncivill or unseemly expressions of rage against them as flinging things at them which might indanger life or limb or the like this provoked Jonathan to say and do somewhat savouring of unreverence to a Parent 1 Sam. 20. 30. thou son of the perverse and rebellious woman saith Saul his Father to him and v. 33. he cast a Javeling at him and v. 34. Jonathan arose from the Table in fierce anger some unwise Parents at some times will be over-familiar with their children and at other times as much too harsh and fiery against them and by such an unequall carriage come to be slighted by them The second use serveth for exhortation and 2. Use for exhortation 1. To children to Reverence Parents that 1. To children Do you then strive what in you lyeth to give this Honour of Reverence both outward and inward which is due to your Parents And for this end
Senacheribs sons did it as he was worshiping in the house of Nisroch his God they smote him with the sword 2 King 19. 37. Surely the Law even all the Curses and Judgments of the Law must needs be the portion of such Paricides 2 Tim. 1. 9. Who so ill requite their tender-hearted Parents and causes of their lives A second use serveth for exhortation 1. To 2. Use of exhortation Parents Do you what lieth in you to further and look 1. To parents to further this gratitude in their Children 1. By leaving them the choycer blessings of God that you no way do any thing to hinder your children in this duty of gratefull recompencing of Parents for which end 1. Take speciall care to leave your children the good blessings of God respecting their souls welfare for this will lie as a strong ingagement upon your childrens hearts the rather gratefully to recompence you their Parents Thus God required of them of old that they should so carry it that they might leave the Land of Canaan a Type of blessings of an higher nature for an inheritance to their Children for ever The like is charged 2 Chron. 28. 8. This was the gratious care of the Fathers of the two tribes and half to detain their children in the way of Gods worship and fear and to prevent whatsoever might hinder or discourage their posterity from the same Josh 22. 25 26 27 28. And if we have not rather done it for fear of this thing saying in time to come your children might speak to our Children saying what have you to do with the Lord God of Israel yee have no part in the Lord So shall your Children make our Children cease from fearing the Lord. Therefore we said let us now prepare to build us an altar not for burnt offerings nor for sacrifice but that it may be a witnesse between us and you and our generations after us that we might do the service of the Lord before him c. This was Joshuah's care also for his Josh 24. 15. But as for me and my house we will serve the Lord And this was Abrahams care Gen. 28. 29. I know him saith the Lord that he will command his Children and household after him and they shall walk in his waies that God may bring upon Abraham namely in his posterity what he hath promised him 2. Use all lawfull meanes industry and providence to leave your Children in such places and 2. By leaving them inabling meanes and wayes for it in such callings and if it may be with such portions that they may not alone be the more ingaged but inabled also in an ordinary way of providence to discharge such a duty of filial recompence to the utmost Thus Jacobs care was to provide for his house Gen. 30. 30. and he had children solicitous and industrious to provide for him in his straits in that time of famine witness their journeyes for that end into Egypt Gen. 42. and 43 and 44. But in a most eminent way it was seen in his Son Ioseph whose great care was that way Gen. 45. 9. Thus saith thy Son Joseph Come down to me and tarry not and vers 10. Thou shalt dwell in the land of Goshen and thou shalt be near to me thou and thy Children and thy Childrens Children and thy flocks and herds and all that thou hast vers 22. and there will I nourish thee for yet there are five years of Famine lest thou and thy household and all that thou hast come to poverty 3. By distilling into Children principles of gratitude to others and curbing the contrary in them 3. Distil into your children principles of gratitude to others especially unto progenitors So did Ruth into Obed her Son whence that prophetical speech of good women present at Obeds birth which they spake to his Grandmother Naomi Ruth 4. 15. He shall be to thee a restorer of thy life and a nourisher of thy old age for thy Daughter-in-law which loveth thee and therefore will be instructing him that way hath born him And if Parents perceive any expressions of an ungratefull Spirit in their Children though towards others let them be sure to rebuke their children for it and seasonably to root up such sprouts of so bad a Spirit So did good Jethro in his Daughters when they told him what kindness Moses had done to them Exod. 2. 19 20. saith he to his Daughters and where is he why is it that ye left the man call him that he may eat bread 4. Be you exemplary to your Children in this 4. By being examples thereof to Children gratefull recompence of your Parents Hence also their Argument concerning Obed that he would prove such a pious child to his Grandmother Naomi Ruth 4. 15. He will be a nourisher of thy old age For thy Daughter which loveth thee which is better to thee then seaven sons and in her exemplary piety towards thee hath born him If children are continually taught by Parents examples of piety to their parents as well as by their Instructions to be thus pious they will assuredly learn as Pauls phrase is 1 Tim. 5. 4. to shew piety at home and to requite their Parents 5. Be it far from you to be so ungracious towards 5. By avoiding any thing favouring of unnaturalness to them your godly children as not to shield off blowes from them what in you lieth like the Father and Mother of the blind man leave him to shift for himself with He is of years let him answer for himself John 9. 21 22. So did not Joash who in that honest cause of his son Gideon stood in his defence Iudg. 6. 31. Joash said to all that stood by him against his Son will you plead for Baal will you save him he that will plead for him let him be put to death whilest it is yet morning if he be a God let him plead for himself because one hath cast down his Altar But much less let any Parent requite good children so ill as themselves to undermine their childrens safety or liberty Luke 21. 16. Yee shall be betrayed by Parents c. 2. It is of exhottation to children 2. Exhortation to Children gratefully to recompence Parents Motives to it Be you stirred up to piety and gratefull recompence to your Parents And that you may be stirred up hereunto besides that it is honourable in the sight of God Angels and Men so to do whence such Records kept of gratefull Children in honorem as of Joseph and others Consider 1. That by the very light of nature it hath been 1. Naturall light strongly urged and exemplarily practised as we have hinted before Plato in his 8. Book de Republica sheweth that a Child oweth to the Father all things respecting his outward maintainance and comfort as a recompence for his Birth and Education and Tully saith We are not born for our selves but partly for our Country partly for
eyes c. and vers 33. 34. they bring him into that snare In exposing rhem to temptations to them of Incest and they made their Father drink wine and the first night the Elder the next night the younger daughter went in and lay with her Father The like was the failing of the good old man Judg. 19. 23 24. behold here is my daughter saith he to those Sodomiticall Benjamites I will bring her out to you and humble her c. Levit. 19. 29. Do not prostitute thy daughter to be a whore lest the land fall to whoredome and the land become full of wickedness Such a blast of God followeth upon such sinfull acts of Parents And the like may be said of other evils of oppression pride c. when Parents professing Religion will put on your Children upon taking of oppressing wages prices upon new-fangled fashions such a generation commonly proveth degenerate and the shame of their Fathers houses 2. When you will be ingaging of your Children 2. By rash ingagements laid upon them in wayes which tend to insnaring of them as too many amongst Papists do their Children in vowes of virginity when not being able to contain they are insnared in wayes of unnatural pollutions and other filthy practices in secret and too oft of horrid Murthers of the fruit of their bodies in this way Jephtah was to blame who rashly vows Judg 11. 31. That whatsoever commeth out of his house to meet him returning in peace from the Children of Ammon shal surely be the Lords even the Lords votaries if they be persons or that he would offer it up for a burnt-offering namely if it were a meet thing to be offered for so the particle vau is to be read disjunctively for or and not conjunctively for and and so it is in the Margin of your larger Bibles of the New Edition and a little to digress for the cleering of this place Shindler Junius Mr. Perkins and others do so render and understand this vow of Jephtah's and the words of that Scripture And its usuall in Scripture so to take the particle vau disjunctively as Gen. 26. 11. He that toucheth this man vau or not and his wife shall die Ex. 20. 10. thou shalt not do any work thou or thy Sons or thy daughter c. Exod. 21. 15. he that smiteth his Father or his Mother shall dye if he smite not his Father yet if he smite his Mother its death Exod. 12. 5. yee shall take your Lamb out from the sheep or from the goats It is not and conjunctively as if there were to be taken a Lamb from the Sheep a Lamb from the Goats and so two Lambs Deut. 17. 1. yee shall not sacrifise to the Lord any Bullock or Sheep wherein is blemish It is disjunctive though they should not sacrifise a Bullock that is blemished yet if a blemished Sheep be sacrifised its culpable God had indeed provided a remedy in the law as for a Male Person so for a Female Person which any man had by vow devoted to God he was to pay in lieu of her 30. Sheckels Levit. 27. 2 4. And so Jephtah might have redeemed his daughter from this vow of virginity but he either was ignorant of it or in his rashness attended it not and therefore saith as vers 35. that he hath opened his mouth to the Lord and cannot go back which his daughter crediting yeeldeth to his rash vow v. 36. if so saith she do to me according to that which proceeded out of thy mouth and v. 37. Let me go two moneths up and down the mountains I and my fellows and bewail my virginity She saith not let me go and bewail my life as indeed she had greatest cause if her Father had been so bereft of all humanity as to intend to offer her up for a burnt-offering or so grosly haereticall as to think that any such forbidden unnaturall Murther might have been as a Sacrifice to God But let me go and bewail my Virginity to which she was now devoted and wherein she was offered to the Lord to be only sequestred to him and never to marry and have Children which to them was a great reproach and hence vers 40. The Daughters of Israel went out yearly namely to the house where she lived without the City apart from all company to talk with her so it is in the margin of the greater Bibles though rendred to Lament And so it is in Arias Montanus his interlineary Bible ad confabulandum to talk together So Buxtorfius in his Hebrew Lexicon renders it and quoteth Kimchi for it also as rendring this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad confabulandum and so Judg. 5. 11. the same word in the same conjugation is rendred there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confabulabuntur they shall reherse together the righteous acts of the Lord not they shall lament those acts 3. When you are too neglectfull of your holy 3. By neglecting their holy watch over them watch over your Children to keep a wise and straight hand over them and that in time before your Children are grown too stiff and inflexible or too much hardned in ways tending to their Parents reproach when you carelesly leave your Children too much to themselves if they will pray or read the Scriptures or hear the word or attend unto it or give account of what they heard or read well but if they will not you do not much regard it If your Children are affected with their naturall state with things of Christ with their need of Christ so if otherwise you do not much inquire into it If your Children be secretly naught if they be company-keepers scoffers at purity and the like you look not narrowly after those things and so leave your Children in a manner to themselves and what wonder then if as Prov. 25. 11. A Child left to himself bringeth his Mother to shame 4. When you provide not seasonably and suitably 4. By not providing seasonably for them in marriage for your Children in Marriage or possibly having consented to the disposall of your children in marriage will rashly assay to cross your Children and break their conjugall Ingagements which with your consent they have made How frequently do reproaches arise to Parents from dishonourable consequences thereof in their Children Lot was too blame that he looked not out seasonably for some fit matches for his two daughters which had formerly minded marriage witness the contract between them and two men in Sodom called therfore for his Sons in Law which had married his daughters Gen. 19. 14. for they seeing no man like to come in to them in a conjugall way as v. 30. there is no man to come in to us after the manner of all the earth then they plotted that incestuous course whereby their Father was so highly dishonoured v. 32. come therefore let us make our Father drink wine and we will come and lie with him
that Isaiah made account that for the sins whereby those degenerate ones brake Gods everlasting Covenant Isa 24. 3. The earth should reel to and fro like a Drunkard and that the trangression thereof shall be heavy upon it vers 20. Now if such Covenant-breaking sins of degenerate ones be such as they are a burthen too heavy for the very earth to bear and such as maketh the very earth to stagger under it like a Drunkard me thinks the burthen of such a sin should make your backs and hearts ake and crack and even reel under it if it do not so now yet let all degenerate ones know that God will one day awaken your consciences when you shall say with that terrified Apostate degenerate Cain My punishment or my sin is greater than I can bear 3. Hereby you become grosly unfaithfull yea 3. It is unfaithfulness and treachery to God Ancestours posterity and the whole Church treacherous to your God to your Ancestours to your Parents to posterity to the whole Church God made you his Trustees and so did Ancestours and Parents make you their spirituall Trustees under God to hold up Religion Truth the Worship Waies and Goverment of Christ when they should be gathered to their Fathers they look at and leave you their Children to be a seed of the Church to be as plants to hold up Gods Orchards as Churches are called Cant. 4. 12 13. and as lesser sets and slips to maintain the Lords Gardens of which Cant. 8. 12 to be the Lords hand and theirs also to receive his Truth Worship and Government from them under God and faithfully and intirely to deliver the same to your posterity and so to help to propagate the same to such as come after you Psal 78. 5. The Lord established a testimony in Jacob and appointed a law in Israel which he commanded our Fathers that they should make them known to their Children vers 6. That the generation to come might know them even the Children which should be born who should arise and declare them to their Children vers 7. That they might set their hope in God The like course of continuation and propagation of his wayes and truth among the Gentiles doth the Lord pitch upon Psal 22. 30 31. A seed shall serve him It shall be accounted to the Lord for a generation they shall come and shall declare his righteousness unto a people that shall be born that he hath done this hence that twofold censure of God upon the two houses of Israel and Judah Hos 11. 12. Ephraim compasseth me about with lies and the house of Israel with deceit but Judah yet ruleth with God and is faithfull to the Saints namely past present and to come that Tribe was more faithfull in the matter of Gods charge left with them and they were faithfull to their godly Ancestors or Parents who left also the things of God to them and they were therein also more faithfull to posterity who would come to be spirituall gainers thereby hitherto Abijahs speech is appliable also 2 Chro. 13. 11. We of Judah keep the charge of the Lord our Ged but yee Israelites have for saken him hence that degenerate generation in Deut. 32. 20. are said to be Children in whom is no faith or fidelity or trustiness and truth in the matter of their holy charge delivered to them and truly if it were no more for a sprinkling of a better generation here and there of the godly than for such as you are what in an ordinary way would become of the way of God of religion of Church within a few years And such as you are do what in you lyeth to break and ruine posterity and the succession of Churches It s true indeed if all such fail as Matth. 3. 9. God is able out of stones to raise up Children unto Abraham by unlikely wayes and means to raise up another seed of the Church but yet in regard of second causes and Gods ordinary way of dispensation if all such plants and nurceries fail Gods Orchard and Garden-Churches must fail 4. It is going a whoring from God 4. Hereby you go a whoring from God Rejoyce not O Israel for joy as other people for thou hast gone a whoring from thy God saith God to those degenerate ones Hos 9. 1. You are by Covenant as married to God as God spake of that Apostate degenerate posterity when he would quicken them up to return to him Jer. 3. 14. Turn O back-sliding Children saith the Lord for I am married to you yea but in respect of you that marriage Covenant is broken as by spirtuall whoredome of which Jam. 4. 4. Speaking of professors and members of Churches that yet were turned aside from God Ye Adulterers and Adulteresses saith the Lord. Now how odious a sin is Adultery with men and surely this spirituall whordome is very heinous in Gods sight and deeply provoking hence that Psal 73. 27. Thou hast destroyed all them that go a whoring from thee 5. Hereby you become stumbling blocks to others 5. It occasioneth much sin in others and occasion in them both evils of commission and omission Oh it s an Attractive a load-stone to draw company of other youngsters why there will be such and such a members a Ministers an Elders Son or Daughter there It hardens others in their evill why I drank not I plaid not such a Lords day or the like alone such and such members Elders Sons or Daughters did so as well as I. I wear not such long hair alone I go not in such and such fashions alone I hold not such and such opinions which you Judge corrupt alone but such and such Church Members and their Children do as much 1 Sam. 2. 17. The sin of Elies Sons it s said was very great before the Lord for men abhorred the offering of the Lord. 6. Hereby you not alone cross what in you 6. It is a crossing even of God's expectation lyeth the Churches the Churches Officers your Parents your godly instructors and friends expectations but you do in a sense also cross the Lords expectations touching you like that degenerate posterity Esay 63. 8. God said of them surely they are my people Children that will not lie so he was their Saviour ves 10. but they rebelled and vexed his holy Spirit So Esay 5. 3 4. Wherefore when I looked for grapes did it bring forth wild grapes God maketh account speaking after the manner of men and according to the way of his generall will and to second causes and the like that surely they would be trusty to him and his truth and way and they would be fruitfull but they proved otherwise so may God say of such as we are now speaking of but as that was most grievous in them before God severely punished in them so is this in these degenerate ones your crime is heinous your punishment will be most dreadfull if you speedily repent not Now
many good instructions and other good means used with you but to no purpose that ever you were in so fair so near and ready a way to your eternall welfare had you not turned so far from it and now you must suffer the more anguish and torment by it The punishments of sense also will be heavier upon such degenerate ones as you are than upon others upon Children in whom is no faith Deut. 32. 20. God saith vers 23. He will heap mischiefs upon them and will spend all his Arrows upon them As that of Famine so called Ezek. 5. 16. That of the sword Jer. 50. That of pestilence Psal 91. 5. that of Sickness Psal 38. 2 3. That of thunder and lightning 2 Sam. 22. 14 15. That of inward horrour of his wrath Job 6. 4. Whence the sad conditions and ends of the degenerate Children of the Church of the Children of the godly they are so carefully recorded in Scripture in terrorem that others might hear and fear what a dreadfull condition befell wretched Cain that he was a Magor-missabib one that had terrour round about he thought every one that met him in his vagrand course would kill him Gen. 4. How fatall a deluge befell those degenerate Sons of God Sons of the Church Gen. 6. 2. with Chap. 7. and 8. What a wofull state was that of degenerate Cham that he and his posterity are condemned to vilest slavery to be servants of servants Gen. 9. What mischief befell many others of Noahs degenerate posterity at the building of the Tower of Babel how sad was Gods judgement upon degenerate Ishmael and Esau when they and theirs came to be excluded from the Church of Abraham Isaac and Jacob how deplorable were the ends of the degenerate Sons of Aaron Nadab and Abihu who were consumed by fire from heaven to what sad ends came that degenerate generation for the body of them in the wilderness some by fire from heaven Numb 11. 1 2 3. Some at Kibroth Hataavah where so many were struck dead whil'st eating their quails Numb 11. 33. Some swallowed up alive into the bowels of the earth opening it self for that end Numb 16. 31 32 33. Some by the plague and pestilence Vers 46 47 48 49. Numb 25. 9. Some by fiery serpents Numb 21. How sad were the stroaks of God upon the degenerate posterity in the times of the Judges as that whole Book sheweth not to mention the dreadfull ends of Hophni and Phineas 1 Sam. 4. and that of Absolom 2 Sam. 18. I might adde that remarkable hand of God upon degenerate Iehoram the Son of good Jehoshaphat who dyed of sore diseases his very bowels falling out 2 Chron. 21. 1. 19. compared You may see more of the sad ends of the degenerate Children of godly Josiah Jer. 22. Latter times even those in our dayes afford many terrible and notable examples of like nature but I forbear instances And if such severe judgements befall such in speciall here O how inexpressible are those hereafter which are your peculiar portion then to the Jew first even to the degenerate Jew above other sinners is Indignation and Wrath Tribulation and Anguish Rom. 2. 8 9. 5. That God will be farthest off from you in your saddest houres when you would have God 5. God will be farthest off from such in sad hours nearest to you when in sorest affliction as in the case of degenerate Saul 1 Sam. 28. 15. God no way answereth him then God departeth from him then so Deut. 31. 17 18. He threatens those degenerate ones that in the many troubles befalling them they shall from a Conscience awakened say Are not all these evils come upon us because God is not amongst us saith God I will surely hide my face in that day for all the evils which they have done in turning away to other Gods 6. That notwithstanding all your privileges 6. They shall be looked at dealt with as if very Pagans yet by such degenerating you will come to be looked at and proceeded against by God as if but Pagans or worse as if a very Vipers brood as if Children of Ammonites or Hittites rather than of godly Ancestors as if Children of the Sorceresse Harlot Church than of the true Church Amos 9. 7. Are ye not Children of Aethiopians unto me O Children of Israel saith the Lord to degenerate Israelites Isa 57. 3. Draw near hither ye sons of the Sorceresse and of the Whore saith God to such like Matth. 3. 7. Ye generation of Vipers saith John to such like 7. In a word Consider how in such an estate you will ever dare to look even your good Ancestours 7. Even their godly Parents Ancestours will one day gladly joyn with Jesus Christ in sentencing them to eternall damnation in the face at the day of Judgement as sometimes dying worthy Bolton spake to like purpose to his Children or how can such degenerate Children of godly Parents as you are ever look for favour or pitty from your own Parents another day and not rather upbraiding with what you have already injoyed and not rightly improved as Abraham is brought in in the Parable Luke 16. upbraiding his son Dives with his former good things verse 26. Son said Abraham Remember that thou in thy life time receivedst thy good things Dives can have no pitty nor favour from him in his torment no as it is said Psal 58. 10. The Righteous shall rejoyce especially at the day of Judgement when he seeth the vengeance be it upon Son or Daughter he shall wash his feet in the blood of the wicked as that good Woman as I have heard who had a very degenerate Son for whom she had oft prayed and wept before God for many years together and he rather grew worse than better and God at one time in prayer having quieted her heart in himself if it should be his pleasure even to damn him she one day called in her Son and with sighes and teares told him how dear a Son he had been to her how many meanes she had used time after time both with him and with God to bring him home to the Lord but now saith she I am content to leave thee to the Lords pleasure although he should damn thee wherefore take thy course now I have done if thou wilt needs go on in thy sin upon thy perill be it a day will come when I that have wept so oft to thee and over thee shall yet rejoyce in the sentence of thy just damnation which very speech of hers as I was credibly informed wrought much upon the young mans heart and from that day forward he proved really hopefull in the best things O that the very forementioning of this might have some such blessed effect upon some degenerate Child or other but verily the Saints being to be assessours with Christ at the last day in which respect it s said 1 Cor 6. 2 3. that the Saints shall
grandmother Lois and then in her Daughter Eunice and then in her young Son Timothy 2 Tim. 1. 5. This holy Parentall industry in such instructions and education of their Children it is Gods own ordinance Eph. 6. 4. and Prov. 22. 6. and therefore one of Gods ordinary waies and means to effect saving good in Children therefore in an ordinary way his Blessing is upon it as upon any other Ordinance of his Hence that engagement of God Train up a Child in the way he shall go Parents do you instruct and educate your Children well and through my Blessing it shall come about that they shall not alone be towardly for a time but in their old age it will stick by them they will not apostatize nor degenerate therefrom Hence that ingagement of the Lord touching Abrahams faithfull care and endeavour with his Children Gen. 18. 19. I know Abraham that he will command his Children and his household after him and they shall keep the way of the Lord that God might bring upon Abraham that which he hath promised And here give me leave a little to clear up that place in Gen. 14. 14. He armed his trained servants born in his house trained servants namely to his religion not to warlike affaires onely or chiefly so in the Margen of your greater Bibles it is well rendred instructed it is the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there as is used in Prov. 22. 6. Train up a Child c. Or as the Geneva notes have it there Train up a Child virtuously when he is young Nor is that Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his trained ones Gen. 14. 14. is taken ever used so farr as I can find in Scripture but in a religious sense it is used for dedicating a thing to holy use Numb 7. 10 11 84 88. 1 King 8. 63. 2 Chron. 7. 5 9. Ezra 6. 16 17. Nehem. 12. 27. Deut. 20. 5. Psalm 30. Title It is used in Dan. 3. 23. for the consecrating of that Idoll which though an abuse yet still the word noteth a religious sense of it and possibly godly Jared the Father of Enoch did therefore call his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a dedicated a devoted one one to be trained up and initiated from a very Child to the Lord and to his use as it seemed he was proved a very worthy man one that walked long with God himself Gen. 5. and was of publick good use to others as Judg. 11. sheweth I have the more largely insisted upon these passages respecting Abraham and his Family 1. Because Abraham hath his name to be a Father of all believers Gen. 17. 5. Who amongst them have that blessing amongst others to be accomplished which is mentioned Gen. 12. 3. In thee shall all families of the earth be blessed which as in the first place it looketh to Christ comming out of Abrahams Loins in whom they should all be blessed so in a second place in and through Christ it is fulfilled in all and each of Abrahams beleeving seed who becoming Fathers Mothers of Families shall also become by the blessing of grace upon their Covenant-interests Prayers and holy diligence in matters of education Blessings to their respected Families throughout all the earth So that hence also godly Parents may be incouraged to take paines in Vertuous and Religious education of their Children in that it is a Covenant-blessing to them in their Father Abrahams Charter for them that they shall become Blessings to their Families Hence also in one tespect among others Christ sayed This day is salvation come to this house for as much as he also Zacheus is become a Child of Abraham Lu. 19. 9. Hence also that Act. 16. 31. Beleeve in the Lord Jesus thou shalt be saved thy house 2. That it might appear what a Family-church Abraham had in his house the adult circumcised ones were all proselited and such as from very Childhood gave pledges of fearing God through their good education for they were Sons of his house or born there most of them Gen. 14. 14. with 17. Gen. 23. He circumcised all that were born in his house Such as Eliezer is said to be Gen. 15. 3. A Son of his house or born there and how godly a man he was let his works declare Gen. 24. 2 9 12 15 21 26 27 33 42 43 44 45 48 49 52 56. and how godly the rest were may be gathered by their conscionable obedience to Abraham who therefore could undertake that on all their behalf mentioned Gen. 14. 23. The Angel spake also of Abraham by experience of what was already when he sayed Gen. 18. 19. I have found him such an one by experience That he will command his Children and household after him they shall keep his way he that had so done will do so and indeed beeing most of them Sons of his house or born there therefore faithfull Abraham must needs see them so educated from their very Childhood that they might walk in Gods wayes 3. That it may be seen in our Father Abrahams Church how exactly carefull God was that the Children of godly proselites and members of the Church might be admitted to the seal of the covenant of the righteousness of faith as it is called Gen. 17. 11 13. My Covenant in their flesh i seal of it Ro. 4. circumcision the seal of righteousnesse of faith Yâ—â— was Abrahams Church no Jewish Church all but Abraham and Sarah being not of Eber but of other Ancestors Nor was it a nationall Church for they were all one intire congregation in covenant with God and each other implicitly at least and meeting constantly in one place to wor-God together as 600 might very well do if that 300. Genesis 14. were doubled that the weight of such pious educating of Children may appear namely to be Gods appointed means of good of grace in Children as the meanes for the full effecting of the promises of grace as the end which promises are made to godly Parents with respect to their children namely that God will be a God to them c. Gen. 17. 7. and 18. 19. For so God saith to this Father and pattern believer He will command his Children and they shall walk in his waies that God may bring upon Abraham in his Children also what he hath spoken of him with respect also to his Children Hence David in his instructing of Solomon taketh up the like speech 1 King 23. 4. and keep the Charge of the Lord that God may confirm his word and that promise in the generall Gen. 17. 7. being not of an absolute but of a conditionall nature So that the greatest love and faithfulness which Parents as Covenanters can shew to God and to their Children who in and with themselves are joynt Covenanters with God is so to educate them that what in them lieth the conditions of the
and serve other gods putting me upon that temptation to it But by leaving our Children under good ordinances and goverment we do hereby greatly further them in the best things and thereby also in becomming an honour to us For 1. They are furthered that way by your godly Ministers there and the pure dispensation of the word and ordinances by them when such Fishers are upon the Churches banks your fish of all hand great and small are wont to be caught and drawn to the Land Ezek. 47. 8 9 10. by John Baptists Ministry as we before shewed all is brought to rights 'twixt Children and Parents Mal. 4. 6. He shall turn the hearts of the fathers to the Children and the hearts of the Children to the father 2. They are much helped that way by the Churches and Saints Christian watch over them Counsels instructions and seasonable admonitions of them and prayers for them Peter as an Apostle having all virtuall Apostollical and Church power in him is charged with the feeding teaching and ruling of Christs Lambs as well as elder sheep Joh. 21. 15 16. The Children of the Church have a beneficiall privilege that they must be watched over kept from wanderings searched out if started aside and brought in if gone astray healed if diseased cherished and nourished up by all holy meanes of which they are capable kept to their pasturage watering folding and the like 3. They will be much helped by the good civill governours meanes also who is a nursing Father unto the Church and to her little Children Jsa 49. 23. and who is to take magistraticall care in speciall sort of the education of Children As even the heathen Aristotle saies it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist polit l. 8. c. 1. That it is an unquestionable thing to all men that it especially concerneth the civill Law-giver to look to and make lawes about the education or disciplining of youth which being not attended saith he in States it overthroweth them It was one of Lycurgus his Lawes to restrain the carelesness of Parents in educating their children that after Children were seaven years old their Parents should not breed them up as they list but they should be disposed to certain companies of Children to be excercised to good instructions and discipline and when grown up to be Youths they should mispend no time without instructions and regulations and no doubt that Spartan state flourished the better for that and other like Laws of Lycurgus as stories tell us God himself maketh account that a godly ruling Eliakim is of great use to his people in respect of their offspring or Children whence that in Esai 22. 20 24. in a word the Lord doth promise it as a most advantageous privilege in the daies of the Gospel both to the godly returning Jewes and to their Children that they shall be in his Church and under his blessed ordinances in his Church in which he will be present his sanctuary shall be amongst them Ezek. 37. 25 26. and that they shall be under the goverment of Christ under the name of David Ibid. and that not alone ecclesiasticall in the Church but civill also in their Christian-state and Common-wealth all goverments civill and sacred being in a diverse respect Christs delivered to him of the Father Matth. 28. 18. and by him to Christian rulers Prov. 8. 15. as King of Kings and Lord of Lords 3. Let Christian Parents for the furtherance of their Children being an Honour to them take special care to maintain peace among their Children and to take away all occasion of breaches among them in after times this was Abrahams care in his life time to give Returahs Children their portions and so to send them away farther off from Isaac who was to hold on Abrabrahams Honour as a Covenant and Church-Father c. Gen. 25. 5 6. In defect of such Parentall care worse matters have fallen out in Christian Families to their Parents great dishonour 4. Let Christian Parents also for the end mentioned take speciall care of the well disposing of their Sons and Daughters in Matiage So did Abraham for his only Son as God in a sense called him Isaac Gen. 24. 1 2 3 c. So did Isaac and Rebeckah for Jacob Gen. 28. 2 3 c. Having smarted for the contrary neglect in Esau Gen. 27. 46. and both Isaac and Jacob proved an Honour to their Parents but Ishmael and Esau not looked after that way by their Parents were rather a reproach to them who begat them Hence that charge of God to Jewish Parents to look much to the disposing of their Children in Mariage Deu. 7. 3. Lastly let Christian Parents who would have their Children be an honour to them lay up many prayers for them for that end and accordingly exercise faith also in Gods promises for bringing the same to passe Psal â—0 16. Let thy glory appear to our Children and then vers 17. Let thy beauty be upon us so Psalm 144. 12. It is one great part of the matter and scope of their prayer that they may have an hopefull honourable and usefull posterity even as growing plants and as choise polished corner pieces of a Palace and when Hannah was now about disposing of young Samuel under Elies Tuition 1 Sam. 1. 23. all Hannahs prayer is this onely the Lord establish his word even that which he hath promised respecting this our Son And the godly Psalm 102. 28. are brought as acting of faith for this end the Children of thy servants shall continue and their seed shall be established before thee and if thus to continue before God then such as should honour Parents also both in a direct and reflect way as a meanes under God of their living long and continuing of them in the Land which God giveth them Thus much for the Exhortation respecting Parents 2. It is of Exhortation also to Children or unto persons as in the relation of Children whether Children in years or grown persons to be an honour to your godly Parents especially by imitation of what is good in them and following their gracious counsels and by holding on in the truths and waies of God wherein they have taught and led you without ever turning aside therefrom For which end let me briefly propound 1. Some motives 2. Some helpes The Motives to it may be such as these 1. In that such good interest of Children and such godly precepts and examples of Parents which are layed before them they are a special talent of mercy and therefore God expects that you should make an honourable inprovement of them Solomon speaketh of the same thus as his mercifull advantage Prov. 4. 3. For I was my Fathers Son vers 4. He taught me also and verse 10. Hear O my Son and receive my instruction and the yeares of thy life shall be many and so be an honour every way of Parents as a meanes to that end and then addeth vers 11. I have taught thee
judge the world namely of the ungodly and so their ungracious Children also among the rest neither Son or Daughter wil then be respected by them and if zealous Levi in that way of divine Justice here Know not his own Children Deut. 33. 9. much more hereafter where Godly zeal shall be in its perfection and without any drosse of sinfull nature cleaving to it Godly Parents in attesting and gladly owning the righteous sentence of Jesus Christ against all and every sinner saying Depart from me ye cursed into everstasting fire prepared for the Devill and his Angels Matth. 25. 41. They shall know neither Son nor Daughter Now in all these mischiefs attending degenerating Mischiefs attending the degeneration of the hopeful Children of the godly from the waies of God and precepts and examples of godly Parents those degenerate ones who have given good hopes of better thnigs you also have you share with others but I would adde and present a few things more unto your sad and serious consideration 1. That it is very questionable whether ever 1. God may never come so near to them again God will come so near you again yea or no he may wholy with draw and return no more as in the case of degenerate Saul Rehoboam Iehoash and others 2. That if he should return again the work 2. The work will be the more painfull will be more difficultly painfully brought on You have broken Gods Prison and if brought in again you must expect more of Gods Irons to be clapt upon you God was in setting your bones and you foolishly breaking them again it will be more painfull to have them set again you have falsifyed your trust with God and he will more hardly be drawn to trust you again with such mercies 3. You will be more apt to be hardened in the 3. They are rather most apt to be hardened in their way way of degenerating and apostacy when you once begin to turn away you will be apt to superadde other sins and likewise many excuses for that which drawes you away from God and good which will but fasten and further you more in your way of degenerating 4. That you will be more afraid of God or to 4. They will be the more afraid and discouraged to come nigh to God come nigh to him being privie to your selves how far how long and against how much light you have gone from him yea you will grow discouraged and at length at a point with God even desperate in your course As those degenerate ones who Ier. 2. 25. say There is no hope but we will walk after our own devices or like those of a like stamp in Ezech. 33. 10. Who when called to come to God they say if we pine away in 5. Commonly the latter end of such is worse than their beginning our iniquities and our sins be upon us how shall we then live 5. It is well if God leaving you such as you are upon your leaving of him it befall not you which is parabolically represented to befall that degenerate generation that the unclean spirit being to mans view gone out of them being restlesse he resolveth to return as to his own house and finding them empty of the Spirit indwelling in them though swept from many pollutions of the world and garnished with goodly common gifts of the Spirit and the like he returneth with seven worse spirits and so their latter end becommeth worse than their beginning Matth. 12. 43 44 45. We have done with the use of reproof We come now to the second use which serveth for exhortation 1. To Parents 2. To Children Use of exhortation to Parents to use all good meanes to farther this reflect Honour from their Children First then let godly and Christian Parents be exhorted So to be and so to carry it in your place of Parents as may further that reflect Honour due to you from Children especially in this respect that your Children may rise up after you to hold up purity power of Religion as your selves do desire indeavour to doe and that your children may not degenerate there from neither whilest you are with them nor after your selves shall be moved from out of this world And for this end First and chiefly let good Parents take speciall care use the utmost diligence you can about the 1. By their good godly education matter of the good and godly education of your Children I have lightly touched this formerly I shall now more fully prosecute the same this is expresly charged and that as the especiall duty respecting Parents in their place in regard of the honour due to them from their children in their place Ep. 6. 2 3 4. Honour thy father thy Mother saith God to Children hereupon annexeth And you Fathers provoke not your Children to wrath so to hinder your Children from honouring of you but bring them up in the nurture and admonition of the Lord and so further your due honour from them Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it Would you have your Children to understand the Scriptures and to make profitable use thereof to their own and others best good train them up thereunto betime So was Timothy by his good Mother Eunice witness that 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures which are able to make thee wise to Salvation through faith in Christ. Or would you have your Children afterwards to pray or to praise God and Christ aright then inure them to that also betime As those godly Parents did theirs whence that in Matth. 24. 15 16. There were Children crying in the Temple saying Hosanna to the Son of David and you may see there how Christ took it and that he justified it and grounded it upon the Scripture Psal 8. 2. Out of the mouths of Babes and sucklings hast thou ordained strength because of thine enemies that thou maist still the Enemy and Avenger Christ made account that his praise was much perfected by the Hosannahs of Children which they have been taught to utter by their good Parents God had much glory by the prudent answer of that Child who spake as we formerly mentioned at the martyrdome of Romanus the enemie had much confusion as Mr. Fox saies well in his first Book of Martyrs If you would have them believe in their old age further them in it in their childhood and Youth So did the Parents of David a type of Christ further him this way Whence that speech Psalm 2 2. 10. I was cast upon thee from the Womb thou art my God from my Mothers belly and vers 4. thou madest me hope when I was upon my Mothers breasts that is very early very betimes in my very Childhood Hence the blessed succession of the indwelling of faith first in the